Linguistic DNA - Concept Modelling Demonstrator

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
conscience_n	knowledge_n	sin_n	sin_v	2,885	5	9.7377	5	true

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A16000	The prophete Ionas with an introduccio[n] before teachinge to vndersto[n]de him and the right vse also of all the scripture, and why it was written, and what is therin to be sought, and shewenge wherewith the scripture is locked vpp that he which readeth it, can not vndersto[n]de it, though he studie therin never so moch: and agayne with what keyes it is so opened, that the reader can be stopped out with no sotilte or false doctrine of man, from the true sense and vderstondynge therof.; Bible. O.T. Jonah. English. Tyndale.	Tyndale, William, d. 1536.	1531 (1531)	STC 2788; ESTC S115524	18,397	48

Israel out of egypte in to y â— londe promised them ministreth the notable ensamples y t aboundaÌ„tly aâ— doeth all y â— rest of the bible also How be it it is impossible for flesh to beleue to trust in y â— trueth of gods promises vntyll he haue lerned it in moch tribulacion after that God hath deliuered hiÌ„ out therof agayne Â¶ God therfore to teach Jonas to shew him his awne hert to make him perfecte to enstructe vs also bi his ensample senâ— him out of y â— lande of Israel where he was a prophete to goo amonge y â— heatheÌ„ people to y â— greatest mightiest citie of y â— world theÌ„ called Niniue to preache y t within xl dayes they shuld all perish for their sinnes that y â— citie shuld be ouerthroweÌ„ Which message y â— frewil of Jonas had as moch power to doo as the weakest herted womaÌ„in the world hath power if she were coÌ„maun ded to leppe in to a tobbe of lyuinge snakes edders as happely if God had coÌ„maunded Sara to haue sacrificed hir sonne Isaac as he did AbrahaÌ„ she wold haue disputed with hiÌ„ yer she had done it or though she were siroÌ„ge ynough yet many an holy seint coud not haue sound in their hertes but wold haue disobeyed aÌ„d haue runne awaye froÌ„ y â— presens of y t coÌ„mauÌ„demeÌ„t of god w t Jonas if thei had bene so siroÌ„gly teÌ„pted Â¶ For Jonas thought of this maner loo I am here a prophete vnto Gods people the Israelites Which though they haue gods word testified vnto them dayly yet dispite it worshepe God vnder y â— likenesse of calues after all maner facions saue after his awne worde therfore are of all nacioÌ„s y â— worst most worthy of punishment And yet god for loue of few y t are amonge them for his names sake spareth them deferâ— deth them How theÌ„ shuld god take so cruell vengeaunce on so greate a multitude of them to whome his name was neuer preached to aÌ„d therfore are not y â— tenth parte so euel as these If I shal therfore goo preach so shall I lye shame my selfe God the to and make them the moare to dispice god and sett the lesse by him aÌ„d to be the moarâ— cruell vn to his people Â¶ And vppon that imaginacioÌ„ he fled froÌ„ the face or presens of God that is out of y â— contre where God was worsheped in froÌ„ prosecutynge of Gods coÌ„maundemeÌ„t and thought I wyll gett me a nother waye amonge y â— hethen people be no moare a prophete but lyue at rest out of all coÌ„braunce Neuer y â— lesse the god of all mercie which careth for his electe childern turneth alâ— vn to good to them smiteth theÌ„ to heale them agayne killeth theÌ„ to make theÌ„ alâ—ue agayne playeth with theÌ„ as a father doth some tyme with his youÌ„ge ignoraunt childern tempteth them proueth them to make them se theyr awne hertes prouided for onas how all thinge shuld be Â¶ When Jonas was entered in to the sheppe he layed him downe to slepe aÌ„d to take his rest that is his coÌ„science was tossed betwene the coÌ„maudemeÌ„t of God which sent him to Niniue his fleshly wisdome that dissuaded counseled hym y e coÌ„trary at y e last preualed ageÌ„st y e coÌ„maundemeÌ„t caried hym a nother waye as a sheppe caught betwene ij streames as poetes faine the mother of Meliager to be betwene diuers affeccioÌ„s while to adueÌ„ge hir brothers deeth she sought to sle hir awne sonne Where vppon for very payne tediousnesse he laye downe to slepe for to put y e coÌ„maundement which so gnew freate his coÌ„science out of minde as y â— nature of all weked is wheÌ„ they haue sinned a good to seke al meanes with riot reuell pastyme to driue y e remenbraunce of synne out of their thoughtes or as AdaÌ„ did to couer their nakednesse with aporns of pope holy workes â–ª But God awoke hym out of his dreame and sett his synnes before his face Â¶ For when y â— Lott had caught Jonas theÌ„ be sure y t his synnes came to remeÌ„braunce agayne that his conscience raged no lesse theÌ„ y e waues of the se And theÌ„ he thought that he only was a sinner y e hethen that ware in y e shepp none in respecte of him â—o thought also as veryly as he was fled froÌ„ god that as verily god had cast hi awaye â–ª for y â— sight of y â— rod mal eth y â— natural child not oÌ„ly to se to knowlege his faulte but also to forgett all his fathers olde mercie kindnesse And then he coÌ„fessed his synne openly had yet seuer perish alone theÌ„ y â— y â— other shuld haue perished with him for his sake and so of very desperacion to haue liued any lenger bad cast him in to y â— see betymes excepte they wold be lost also Â¶ To speake of lottes how ferforth they are lawfull is a light questioÌ„ First to vse theÌ„ for the breakinge of strife as when partenars their goodes as equally diuided as they caÌ„ take euery maÌ„ his parte by lott to avoyde all suspicioÌ„ of disceytfulnesse as y â— appostles in y â— first of y â— Actes wheÌ„ they sought a nother to succede Iudas the traytoure ij persones were presentes theÌ„ to breake strife to satisfie al parties did cast lottâ—es wheter shuld be admitted desirynge god to â—eper theÌ„ to take whoÌ„ he knew most mete seynge they wist not wheter to preferre or haply coude not all agre on ether is lawfull ad in all like cases But to abuse them vn to y â— tempiinge of God to coÌ„pell him therwith to vtter thinges wherof we stoÌ„d in doute when we haue no commaundemeÌ„t of him so to do as these hetheÌ„ here dyd though God turned it vn to his glorie can not be but euell Â¶ The hethen sâ—epineÌ„ asstonied at y â— sight of y â— miracle feared God prayed to him offered sacrifice vowed vowes And I doute not but that some of theÌ„ or haply all came therby vn to the true knowlege true worshepinge of God ware woÌ„ne to God in theyr soules And thê° God which is infinite mercifull in all his wayes wrought their soules health out of y â— infirmite of Ionas euen of his good will purpose loue wherewith he loued them before the world was made not of chaunce as it appereth vn to the eyes of the ignoraunt Â¶ And that Jonas was .iij. dayes .iij. nightes in the bely of his fish we caÌ„ not ther by proue vn to te Iewes iÌ„fideles or vn to any man y â— Christ must therfore dye aÌ„d be buried rise agayne But we vse y â— ensample aÌ„d likenesse to strength the saith of the weake For he that beleaueth the

of a vile shrob be or spraye wheron thou bestoweddest no loboure or cost nether was it thyne handwerke How moch moare then shuld greue myne herte the losse of so greate a multitude of innoceÌ„tes as are in Niniue which are all myne handes werke Nay Jonas Jam God ouer all and father as well vn to the hethen as vn to the Jewes aÌ„d mercifull to all and warne yer I smyte nether threte I so cruelly by any prophete but that I wyll forgeue yf they repent aÌ„d ax mercie nether on the other syde what soeuer I promyse wyll I fulfyll it saue for theyr sakes only whych trust in me and submitte them selues to kepe my lawes of very loue as naturall chyldern ON thys maner to read y â— scripture is y â— right vse therof why y â— holy gost caused it to be writteÌ„ That is y t thou first seke out y â— law what god will haue the to doo interpretinge it spiritually with cut glose or coueringe the brightnesse of Moses face so y t thou fele in thyne hert how that it is damnable synne before god not to loue they neyboure that is thyne enimie as puerly as Christ loued the and y â— not to loue thy neyboure in thyne herte is to haue coÌ„mitted all ready all synne agenst him And therfore vn tyll that loue become thou must knowlege vnfaynedly that there is synne in the best dede thou doest And it must ernestly greue thyne hert and thou must washe all thy good dedes in christes bloude yet they can be pure and an acceptable sacrifice vn to God and must desire god y â— father for his sake to take thi dedes a worth to pardoÌ„ y â— imperfectenesse of them to geue the power to doo theÌ„ better and with moare feruent loue Â¶ And on the other syde thou must serch diligently for the promises of mercie which God hath promised the agayne Which ij poyntes that is to wete y â— lawe spiritually interpreted how that all is daÌ„nable synne that is not vnfayned loue out of the grownde and botom of the herte after the ensample of Christes loue to vs because we be all equally created aÌ„d formed of one god oure father and indifferently bought redemed with one bloud of oure sauioure Jesus Christe aÌ„d that the promises be geuen vn to a repentynge soule that thursteth and longeth after them of the pure and fatherly mercie of god thorow oure faith onely with oute al deseruinge of oure dedes or merites of oure werkes but for Christes sake alone and for the merites aÌ„d deseruinges of his werkes deth and passions that he sofered all together for vs not for himselfe whych ij poyntes I saye if they be written in thine herte are the keyes which so open all the scripture vn to the that no creature can locke the out and with which thou shalt goo in and out and finde pasture and fode euery where And yf these lesons be not writtten in thyne herte then is all the scripture shutt vpp as a cornell in the shale so that thou mayst read it and comen of it and reherse all the stories of it and dispute sotilly and be a profounde sophister and yet vnderstond not one Iot therof Â¶ And thridly that thou take the stories liues which are coÌ„teyned in the bible for sure aÌ„d vndowted ensamples y t God so will deale with vs vn to the worldes ende Â¶ Here with Reader farewell and be commended vn to God and vn to the grace of hys spryte And first se that thou stoppe not thyne eares vn to the callynge of god and that thou harden not thine herte begyled with fleshly interpretinge of the law false imagined and ypocritish rightwesnesse and so the Niniuites ryse with the at y e day of iudgement condemne the. Â¶ And secoÌ„darily if thou finde ought amisse when thou seyst thy selfe in the glasse of Gods worde thynke it coÌ„pendious wisdome to amende y â— same betymes moneshed warned by the ensample of other men rather theÌ„ to tary vntill thou be beten also Â¶ And thridly if it shall so chaunce that y â— wild lustes of thy flesh shall blynd the and carie the cleane awaye with them for a tyme yet at the later ende when y â— god of all mercie shall haue compased the in on euery syde with teÌ„ptacioÌ„s tribulacions aduersities coÌ„braunce to bringe y â— home agayne vn to thyne awne herte to set thy sinnes wich thou woldest so fayne couer put out of mynd with delectacioÌ„ of voluptuous pastymes before y â— eyes of thy coÌ„science then call y â— faithfull ensample of Jonas all lylie stories vn to thy remeÌ„braunce aÌ„d with Jonas turne vn to thi father that smote y â— not to cast y â— awaye but to laye a corosie aÌ„d a â—eeatige playlier vn to y â— pocke that laye â—â—o fret inwarde to draw y â— disease out so make it appere y â— thou mightest feale tâ—y seckenes y â— daunger therof come re leaue the healynge playster of mercie Â¶ And forget not y t what soeuer ensample of mercie god hath shewed sens y â— beginninge of y â— world the same is promised the yf thou wilt in like maner turne agayne and receaued it as they dyd And with Jonas be a knowen of thy synne coÌ„fesse it knowlege it vn to thy father Â¶ And as y â— law which freteth thy coÌ„science is in thyne herte is none outwarde thige eveÌ„ so seke within in thine herte y e playster of mercie the promyses of forgeuenesse in oure sauioure Jesus Christe accordinge vn to all the ensamples of mercie that are gonne before Â¶ And with Jonas let theÌ„ that wayte on vanities seke god here there in euery teÌ„ple saue in their hertes goo seke thou y â— testameÌ„t of god in thyne hert For in thyne hert is the worde of y â— law in thyne hert is y â— worde of fayth in the promises of mercie in Jesus Christe So that yf thou coÌ„fesse with a repentynge herte knowlege aÌ„d surely beleue y t Jesus is lorde ouer all synne thou art saffe Â¶ And finally when the rage of thy coÌ„sciâ—â—ce â—â— ceased and quieted with fast faith in the promises of mercie then offer with Jonas the offeringe of prayse and thankesgeuinge paye the vow of thy baptim that God only saueth of his oÌ„ly mercie goodnesse that is beleue stedfastly preach coÌ„stantly that it is God only that smyteth and God only that healeth ascribynge y â— cause of thy tribulation vn to thyne awne synne and y â— cause of thy deliueraunce vn to the mercie of God Â¶ And beware of the leueÌ„ y â— saith we haue power in oure frewill before y â— preachinge of y â— Gospell to deserue grace to kepe y â— law of coÌ„gruite or god to be vnrightwesse And fâ—ie with Jhon in the

Selected quad for the lemma: conscience_n

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